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PAPER H5 ASSEMBLY EXECUTIVE 2021

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1. The United Reformed Church values the contribution of its ministers.

2. For the most part, clarity about who is and who is not an active Minister is easily established. However, there are times when it is important to have a clear definition. This includes such areas as safeguarding, mandatory training and discipline.

3. Even with a clear definition there will be rare instances when it is not entirely clear whether an individual should be defined as an active Minister. The definition provides for this by identifying the synod as arbiter in such instances.

4. Assembly Executive is asked to approve the definition in order to provide clarity as to who has the privileges and responsibilities of being an active Minister.

5. The Roll of Ministers will continue to include others who are rightly listed but not undertaking an active role, mainly retired Ministers who do not wish, or are not able, to remain active.

6. Some external appointments are within the gift of the church to the wider church, such as some Higher Education chaplains, and others are external appointments to which lay and ordained people from any denomination can apply. If a post is the former, then a Minister can apply for that post but should inform their Synod and the Synod shall request the status of active. This addresses the issue of accountability between the church and the ordained.

7. Any Minister who wishes to undertake external appointments to which lay and ordained people from any denomination can apply will need to inform the Synod and the Synod shall request the status of active. This addresses the issue of accountability between the church and the ordained.

8. The category of Active Minister can change within the course of a ministry. In most cases this will be because a minister moves from one kind of ministry to another.

9. Applications that do not fit the given criteria of the policy should be approved by Accreditations Sub-Committee on behalf of Ministries;

10. A minister may move from the active to non-active list for a variety of reasons but still remain on the Roll of Minister. This includes, for example, a minister who informs the Synod that he or she no longer intends to perform the functions of ministry, instances of ill-health determined by an independent occupational health assessment or during a disciplinary process.

11. The Synod will be responsible for updating the list on the 51��Ƶ database as changes occur.

Definition of an Active Minister

A Minister of Word and Sacraments or Church Related Community Worker is considered active if they are on the 51��Ƶ Roll of Ministers and at least one of the following applies.

They are:

1. in a pastorate or post for which they are receiving a stipend (either full or part) from the United Reformed Church (e.g. deployed post, SCM post, Assembly appointment) under the Plan for Partnership;

2. in non-stipendiary service in a recognised ministry post (e.g. model 1, 2, 3 or 4 or Local NS CRCW);

3. exercising a ministry with another organisation within the gift of the church to the wider church to which they have been inducted by the 51��Ƶ where possible (e.g. chaplaincy, educational establishment, ecumenical body) and for which they receive a stipend, salary or serve in a voluntary capacity;

4. in a lay post for which they are receiving a salary not under the Plan for Partnership but where the Synod has requested the status of active;

5. providing recognised voluntary service on behalf of the Church (e.g. Interim Moderator, serving on a synod or area committee, representing the 51��Ƶ on an external body);

6. not in a formal position but whose expertise and experience means that, enjoying the confidence of synod officers, they are asked to undertake pieces of work from time to time;

7. frequently leading worship in a church other than where they are a member (this criterion does not apply in the case of Church Related Community Workers);

8. categories 1-7 but authorised to perform the functions of ministry on a limited basis as specified in an agreement between the General Assembly and the minister and with the approval of the Accreditations Sub-Committee on behalf of Ministries;

9. applications that do not fit the criteria 1-7 which are approved by Accreditations Sub- Committee Committee;

Where there is uncertainty as to whether or not a Minister of Word and Sacraments or Church Related Community Worker falls within any of the seven descriptions given above the judgment shall be made by the Minister’s synod, which may delegate the responsibility to one of its committees. Any appeal against the decision of a synod in this respect should be directed to the Secretary for Ministries.

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Paper H6 Assembly Executive 2021

The policy

1. The purpose of a house for duty policy is to provide a property to a minister of Word and Sacraments and Church Related Community Worker (hereafter known as ministers) serving in a non-stipendiary capacity for the better performance of their ministry in places where it might otherwise not be possible. It is not to provide income for ministers but to enable ministry to be offered in places where it might not otherwise be possible.

2. Where a Synod Pastoral Committee (or equivalent) recommends that there are particular circumstances which do not make stipendiary ministry feasible in the short-medium term, or in a particular geographical area where it is difficult to provide ministry, a manse may be provided to a minister on a ‘house for duty’ basis. In the first instance this will be for a period of up to three years and in no circumstances beyond seven years. Before a minister occupies a property on this basis there must be in place an House for Duty License between the Minister and the manse trustees (normally the Synod Trust) and a clear arrangement for housing for the Minister at the end of the term.

3. House for Duty is defined as ‘Sunday duty plus no less than two days per week’ (or x sessions or x hours per week). The minister is provided with a house to live in rent free with the local pastorate (synod if a synod post) paying Council Tax, Water Rates and buildings insurance and being responsible for the maintenance of the property according to the synod manse scheme (if applicable).

4. House for Duty works best if it is seen as an integral part of a proper mission and deployment strategy, certainly at synod level, by which ministers work collaboratively to achieve set goals. It needs to be thought through by all concerned including the Synod Pastoral Committee (or equivalent) and the local pastorate.

5. As those offering themselves for House for Duty posts now come from a broad range of backgrounds and experiences and are of a wide age range, there is great potential for the development of these types of roles in the future. They can be seen as opportunities to take a new approach to ministry and mission in a particular area, introduce changes and prepare congregations for new ways of working in the future. This can include:

• Pioneer Ministry
• the development of Fresh Expressions
• chaplaincy
• a remit to work with specific societal groups or age ranges
• work with children or young people
• the development of community projects
• the development and facilitation of lay ministry training
• as a trouble-shooter on fixed term basis to address specific

It is important that the synod, local pastorate and minister should be actively involved in drawing up any ministry vision (role description) including a review at the outset so that all parties understand what is being agreed to in both the House for Duty Licence and the Terms of Settlement.

6.���� Tax liability����

6.1 Discussions with the Inland Revenue have received the assurance that if a house for duty was provided to a 51��Ƶ minister for the better performance of the duties and the minister provided Sunday duty plus no less than two days per week (or X sessions or X hours a week) there would not be a tax liability for the Minister, Pastorate, synod or Trustee, as the house would be regarded as being provided for the better performance of the duties and Ministry and not a taxable benefit in kind (is traditionally one of those occupations for which this arrangement is permissible and would not be regarded as a benefit in kind).

6.2 If a person is in paid employment and wishes to live in the manse to undertake the duties but cannot satisfy the minimum expectations of time, then it would be regarded as a benefit and taxable.

7. Whilst it is intended that this policy will apply in England, Scotland and Wales,��it is noted that when the date of enactment of the Renting Homes (Wales) (Amendment) Act 2021 is known, the 51��Ƶ will need to take further legal advice.

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Paper H1 Assembly Executive 2022

1.�� Introduction

1.1 The Basis of Union states that: The Lord Jesus Christ continues his ministry in and through the Church, the whole people of God called and committed to his service and equipped by him for To equip his people for this total ministry the Lord Jesus Christ gives particular gifts for particular ministries and calls people to exercise them in offices duly recognised within his Church namely, Ministers of Word and Sacraments, Church Related Community Workers and Elders. Those who enter on such ministries commit themselves to them for so long as God wills.

1.2 The scope of this policy refers to Ministers of Word and Sacraments and Church Related Community Workers of the United Reformed Church (hereafter known as ministers).

1.3 The Roll of Ministers lists all individuals who hold status as Ministers of Word and Sacraments and Church Related Community Workers of the United Reformed Church.

2. The Policy

2.1 For each individual, the Roll shall specify in accordance with the 51��Ƶ Data Privacy Policy for Ministers:

• The name, address and contact details of the individual;
• The Synod having oversight over the individual;
• The ministry to which that individual has been ordained/commissioned;
• The category of active minister for that individual;
• The date from which that category of ministry applies, normally at movement of one ministry to another.

2.2 A minister is considered active if they are on the 51��Ƶ Roll of Ministers and at least one of the 8 categories of the Active Minister Policy They are:

i) in a pastorate or post for which they are receiving a stipend (either full or part) from the United Reformed Church (e.g. deployed post, SCM post, Assembly appointment) under the Plan for Partnership;

ii) in non-stipendiary service in a recognised ministry post (e.g. model 1, 2, 3 or 4 or Local NS CRCW);

iii) exercising a ministry with another organisation within the gift of the church to the wider church to which they have been inducted by the 51��Ƶ where possible (e.g. chaplaincy, educational establishment, ecumenical body) and for which they receive a stipend, salary or serve in a voluntary capacity;

iv) in a lay post for which they are receiving a salary not under the Plan for Partnership but where the Synod has requested the status of active;

v) providing recognised voluntary service on behalf of the Church (e.g. Interim Moderator, serving on a synod or area committee, representing the 51��Ƶ on an external body);

vi) not in a formal position but whose expertise and experience means that, enjoying the confidence of synod officers, they are asked to undertake pieces of work from time to time;

vii) frequently leading worship in a church other than where they are a member (this criterion does not apply in the case of Church Related Community Workers);

viii) categories 1-7 but authorised to perform the functions of ministry on a limited basis as specified in an agreement between the General Assembly and the minister and with the approval of the Accreditations Sub-Committee on behalf of Ministries

Applications that do not fit the criteria 1-7 which are approved by Accreditations Sub- Committee Committee;

2.3 Upon ordination/commissioning a minister shall normally be entered into category 1 or 2 of the Active Ministers Policy as

2.4 The initial decision as to the category in which each individual minister should be entered shall lie with the relevant Any individual dissatisfied with that initial decision shall be entitled to query the Synod decision with a view to having his or her categorisation amended to his or her satisfaction through discussion. In the event of any such individual remaining dissatisfied with a category in which they have been entered, they shall have the right to appeal to the Accreditations Sub-Committee.

2.5 Once the roll has been compiled, the Ministries Office shall maintain the roll with the assistance of the Synods.

3. Moving within categories of Active Ministers

The category of Active Minister can change within the course of a ministry with the agreement of the Accreditations Sub-Committee at the request of a Synod. In most cases this will be because a minister moves from one kind of ministry to another.

4. Active Ministers on more than one roll

4.1 The 2019 Mission Council Ministers of Word and Sacraments on More than One Roll policy states that a minister cannot be on more than one roll.

4.2 The exception to this is when a minister of another denomination who is received onto the roll of ministers of the United Reformed Church but who remains on the roll of another church may only do so if there are proven cultural, historical or financial reasons for maintaining their status as a minister of an overseas denomination.

4.3 A second exception arises for ministers who had been ordained into the United Reformed Church and the Union of Welsh Independents and are counted on both rolls.

5. Active Ministers on a Limited Basis

5.1 Ministers who are authorised to perform the functions of ministry on a limited basis as specified in an agreement with the approval of the Accreditations Sub-Committee shall��be those ministers who are unable to perform the whole scope of ministerial duties. For example, a minister who

• is unable to serve as a Trustee of a local church. In this case the minister is required to refer the matter to the Synod Moderator who will inform the Secretary for Ministries;

• has a DBS with This will be dealt with by the Secretary for Ministries in consultation with the 51��Ƶ Designated Safeguarding Lead using the normal process;

• exhibits exceptional signs of ill-health outside the scope of the 51��Ƶ’s Sickness Policy for Ministers, In such cases, a minister may not be able to perform the full functions of ministerial duties but can nevertheless have a fruitful ministry. An independent occupational health assessment will be required and will normally be managed by the Synod Moderator in consultation with the MOM Office and the Secretary for Ministries;

• is going through a Capability, Incapacity or Disciplinary process where the Synod Moderator, in consultation with the Synod Safeguarding Officer where appropriate, determines ministry can continue on a limited basis whilst the process is being carried out;

• as an outcome of the Disciplinary Process has limitations put on their ministry by the Assembly Commission in consultation with the Synod Moderator and the Synod Safeguarding Officer where appropriate.

The above list is not exhaustive.

5.2 A Minister who is an Active Minister category 8 may undertake only those functions of ministry which are defined in his or her Agreement between the General Assembly/Synod and the minister

5.3 The Minister shall be entitled to a review (or reviews) of the terms and conditions of the Agreement after expiry of a period (or periods) specified within the Such a review (or reviews) shall be conducted by the Accreditations Sub-Committee at the point(s) indicated in the Agreement.

5.4 The Accreditations Sub-Committee shall inform the minister concerned and the Synod Moderator and, where appropriate the Synod Safeguarding Officer, of the outcome of all such Subject to satisfactory fulfilment of all of the terms and conditions specified in the agreement, the Accreditations Sub-Committee may resolve that the Minister shall be removed from Active Minister category 8 into another category.

5.5 Any individual dissatisfied with that decision shall be entitled to appeal to the Accreditations Sub-Committee with a view to having his or her categorisation amended to his or her satisfaction through In the event of any such individual remaining dissatisfied with a category in which they have been entered shall have the right to appeal to General Assembly using the Appeals process.

6. Moving from Active to Non-Active

The status of Active Minister can change within the course of a ministry to Non-Active Minister with the agreement of the Accreditations Sub-Committee at the request of a Synod. In most cases this will be because the minister will declare to the Synod that they no longer intend to perform the functions of ministry. This may or may not include retired ministers.

7. Non-Active Ministers residing overseas

Ministers residing overseas who wish to stay on the Roll of Ministers will have the designation of non-active and remain under the pastoral care of the last Synod in which they served which is in line with current practice.

8. The Roll and moving away from ministerial service in the 51��Ƶ

8.1 General Assembly 2006 Resolution 25 sets out the process for those ministers who move away from ministerial service in the United Reformed Church without resignation from the Their move should be with the concurrence of the appropriate council of the church. For those in Assembly appointments, the Accreditations Sub-Committee shall act on behalf of General Assembly as the appropriate body to grant or not grant concurrence.

8.2 If concurrence is granted, the minister would remain on the They would remain under the oversight and care of the Synod in which they reside. The minister would be eligible to seek a future pastorate/post within the United Reformed Church upon request to the Synod Moderators.

8.3 If concurrence is not granted and the Minister/CRCW proceeds with the move, the Synod should send a report of the Synod Pastoral Committee (or equivalent) decision to the Accreditations Sub-Committee setting out details of the post the minister has accepted and the reasons why the Synod did not consider it appropriate to give If the Accreditations Sub-committee gives approval for the move, the Minister’s/CRCW’s status would remain as in 8.2 above.

8.4 If the Accreditations Sub-Committee upholds the decision of the Synod, the minister would be deemed to have resigned from the If a minister does not receive concurrence and is removed from the Roll, they would have the right to appeal to General Assembly through the Appeals process.

8.5 If the Accreditations Sub-Committee withholds concurrence, the minister would be deemed to have resigned from the They would have the right to appeal to General Assembly through the Appeals process.

9.�������� Review of Non-Active Ministers

For ministers who move away from ministerial service in the United Reformed Church without resignation from the Roll of Ministers, the Synod should ask the minister at 3 yearly intervals whether this is still the position or whether they should resign.

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Introduction

��Elders are called to share responsibility, with the Minister of the Word and Sacraments, for the spiritual oversight of the congregation. They are ordained into the whole United Reformed Church and inducted to exercise their ministry through their local church. The Elders’ meeting is intended to be a distinctive and vital part of every 51��Ƶ congregation with the Elders collectively possessing the abilities, skills and spiritual gifts of leadership.

The following is a description of what the United Reformed Church can reasonably expect of people who are called to be an Elder. It is expected that anyone called to the office of eldership will exhibit the following four marks:

An Elder in the United Reformed Church should be:

• A faithful disciple of Jesus Christ: caught up in the joy and wonder of God’s will and work; seeking always to live a holy life in public and in private; to be committed to growing in faith and discipleship and developing the gifts each has been given and open to journeying as a disciple with others.
• A person of integrity and prayer: self-aware and committed to their own lifelong learning (especially through the 51��Ƶ’s provision for elders); aware of their own limitations and thus willing to seek support; sustained by their own rhythm of prayer, Bible reading and worship; upholding values of faithfulness, trust and respect.
• A person who cares for others: sharing with others including the minister in offering and sustaining pastoral care; regarding all persons with equal love and concern; rejoicing and grieving with others through listening deeply and offering prayerful support; wise in knowing their limits and boundaries when more specialised help is needed; reliably dealing with issues of safeguarding and confidentiality.
• A person of accountability: committed to serving as an Elder within the conciliar oversight of the church; willing to engage in systems of support for elders; observing proper boundaries in relationships; willing to engage in mandatory training including safeguarding; understands their role as a Trustee (where appropriate) in administering the assets of the church; committed to the United Reformed Church and ready to collaborate with others for its mission in God’s World.

The following is a concise and comprehensive description of what the United Reformed Church can reasonably expect of people who are called collectively to be an Elders Meeting. It is expected that every elder will be committed to ensuring the following marks of��ministry are in place although it is acknowledged that not all elders will embody all of these marks to the same extent:

The Elders’ Meeting collectively should include the following Marks of Ministry:

• Pastorally Caring for others: sharing with others in offering and sustaining pastoral care; regarding all persons with equal love and concern; rejoicing and grieving with others through listening deeply and offering prayerful support; wise in knowing their limits and boundaries when more specialised help is needed; reliably dealing with issues of safeguarding and confidentiality.

• Leadership and collaboration: working collaboratively with Ministers/CRCWs in a team ministry and safeguarding the contribution of the whole church in decision- making processes; sharing in spiritual leadership by praying through and discussing key issues in the life of the church and empowering church members to own and develop the ministry and mission of the fellowship; ensuring that the key functions of the local and wider church are fulfilled.

• A focus upon mission and evangelism: fostering in the congregation concern for witness and service to the community and evangelism at home and abroad; alive to the significance of contexts and cultures in shaping mission to live God’s Kingdom of justice and peace to the full.

• A commitment to participation in the councils of the Church: responsive to God’s call as gift and blessing to be lived out within the discipline and accountability of the denomination which ordains them and the pastorates into which they are inducted to serve.

• A commitment to the church always being renewed able to help congregations to discern and respond to the leading of the Holy Spirit as new chapters open in the life of the Church and others close.

*Or the Council fulfilling the functions of an Elders Meeting in an LEP

November 2022��

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A Minister of Word and Sacraments in the United Reformed Church should be:

• ��A faithful disciple of Jesus Christ: caught up in the joy and wonder of God’s will and work; seeking always to live a holy life in public and in private; sustained by their own rhythm of prayer, Bible reading and worship so that they might model and encourage such life-long patterns in others with integrity; open to learning discipleship from others.

• A person of integrity and resilience: self-aware and committed to their own lifelong learning (especially through the 51��Ƶ’s provision for ministers); aware of their own limitations and thus willing to seek support; ready to deal with situations of conflict; balancing ministry’s joys and pains with the fostering of right relationships with family and friends.
• A contextual theologian: delighting in Scripture, rooted in the Reformed tradition, able to communicate their own faith and its implications within and beyond congregations; encouraging others to discover how these rich resources inspire and sustain faithfulness.

• A worship leader and preacher: able to craft and lead worship that shows appreciation for the Sacraments and the resources of many traditions and styles yet unafraid to create and advocate new forms as appropriate; passionate and effective in breaking open God’s Word in preaching; ready and able to foster skills, techniques and experience in others so that they might lead worship and preach well.

• A pastor: sharing with others, especially Elders, in sustaining care; making time to walk in love alongside people; rejoicing and grieving with others through listening deeply and offering prayerful support; wise in knowing their limits and boundaries when more specialised help is needed; reliably dealing with issues of safeguarding and confidentiality.

• A leader and collaborator: identifying, developing, and enabling leadership in others, particularly Elders; capable of working in, and leading, teams through collaborative and shared leadership; aware of their own leadership style and open to learning with and from others, when necessary acknowledging their own mistakes and seeking restoration; committed and equipped to building up others in faith and witness so that the gifts and callings of all might flourish; demonstrating love for God’s people.

• A missionary and evangelist: passionate about and active in sharing the love of God for the world; alive to the significance of contexts and cultures in shaping mission and creative in discovering missional opportunities; empowering and equipping God’s people in mission to share the Gospel and live God’s Kingdom of justice and peace to the full.

• A public figure: reliable and effective in representing the Church in ecumenical, community and wider settings; committed to and equipped in speaking truth to power and challenging injustice and marginalisation wherever they may be found.

• A communicator: who uses written, spoken and other modes with clarity and grace to share faith and build up relationships and communities; helping others to find their voice.

• A committed participant in the councils of the Church: responsive to God’s call as gift and blessing to be lived out within the discipline and accountability of the denomination which trains, ordains and inducts them and the pastorates and ministries within which they serve.
• A reformer: wise in the dynamics and challenges of change; bold yet humble in helping individuals and congregations to discern and respond to the leading of the Holy Spirit as new chapters open in the life of the Church and others close.

Mission Council May 2019

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��The following is a concise and comprehensive description of what the United Reformed Church can reasonably expect of people who are called to be a Worship Leader or a Lay Preacher.

It is not intended to be an exhaustive list and it is not expected that every Worship Leader or Lay Preacher will exhibit all of these marks. It is acknowledged that what this will look like in each Worship Leader or Lay Preacher will vary depending on the context, the individual, and the specific ministry to which they are called.

Both a Worship Leader and a Lay Preacher in the United Reformed Church (51��Ƶ) seeks to be:

• A faithful disciple of Jesus Christ: caught up in the joy and wonder of God’s will and work; seeking always to live a holy life in public and in private; sustained by their own rhythm of prayer, Bible reading and worship; open to journeying as a disciple with others.
• A person of accountability: committed to serving as a lay preacher within the conciliar oversight of the church; willing to engage in systems of support and mentoring for Worship Leaders and Lay Preachers; willing to engage in mandatory training including safeguarding; ready to collaborate with others for the mission of God.
• A crafter of worship: sensitive to the many traditions and styles within the church yet confident to create and advocate new forms as appropriate by combining theological and liturgical knowledge and understanding with technical and practical skills; able to administer the Sacraments if authorised to do so.
• A preacher: passionate and effective in breaking open God’s Word in preaching; to be relevant in the world whilst retaining their prophetic edge to equip God’s people in their mission and discipleship to share the Gospel and to live God’s Kingdom of justice and peace to the full.
• A lifelong learner: self-aware and committed to lifelong learning reflecting and re- examining the message they communicate; aware of their own strengths, gifts and limitations and thus willing to seek support when and where necessary; making use of the 51��Ƶ provision for on-going training for lay preachers.
• A contextual theologian: delighting in Scripture rooted in the Reformed tradition; able to communicate their own faith and its implications; able to encourage others to discover how these rich resources inspire and sustain faithfulness.
• A pastor: demonstrates pastoral care through preaching and prayer; confidently adapts when pastoral circumstances dictate.
• A public figure: reliable and effective in representing the Church in preaching and/or service reading.
• A reformer: able to help congregations to discern and respond to the leading of the Holy Spirit as new chapters open in the life of the Church and others close.

Mission Council March 2021

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Paper H2 Assembly Executive 2022����

1. Introduction

1.1 The United Reformed Church is committed to the safeguarding and protection of all within our church The United Reformed Church recognises the importance of carefully selecting, training and supporting all those with any responsibility within the Church.

1.2 Not all those who train on the 51��Ƶ CMS course will go on to seek Those who do will need to follow the process as outlined in point.

1.3 The process for accreditation is based on a similar process used for the accreditation of Assembly Accredited Lay It is therefore an established process.

2. What are Assembly Accredited Lay Pioneers?

Assembly Accredited Lay Pioneers will focus either

a) on cultivating new Christian communities such as Fresh Expressions or New Missional Communities through contextual mission in a local They will normally be based within a local pastorate, working under the supervision of the minister or interim Moderator.

b) engage in mission in a specific context to develop new Christian communities. While they may work in a pastorate setting, they may also work across multiple contexts or develop a new community outside the existing pastorate structure. ��They may be supervised by their minister or interim Moderator or by the person assigned by the Synod to give support and oversight.

c) engaging in wider new forms of While they may work from a pastorate setting, they may also work across multiple contexts or outside the existing pastorate structure. They may be supervised by their minister or interim Moderator or by the person assigned by the Synod to give support and oversight.

3. The process

3.1 Those thinking of becoming an Assembly Accredited Lay Pioneer should, where possible,

a) have completed CMS Certificate Course in Lay Pioneering through the Newbigin Hub or an equivalent training programme;

b) be a 51��Ƶ church member for at least one year;

c) contact the Ministries Office for a registration form plus copies of The Marks of Ministry of an Assembly Accredited Lay Pioneer and 51��Ƶ Guidelines for the Conduct and Behaviour of Lay Pioneers

d) have a conversation with their minister/interim moderator, Training Officer or equivalent and the Synod Moderator about their proposed sphere of ministry;

e) agree for their names to go forward to Church Meeting (or equivalent) for agreement;

f) agree for their names to go forward to the Synod Pastoral Committee (or equivalent) for agreement

3.2 The Synod Pastoral Committee should send in the Application Form with a copy of both the Church Meeting and Synod Pastoral Committee minute and complete their part of the Accreditation Form (known as the Green Form).

3,3 Once received the Ministries Office will:

a) Take up references;

b) should these no give cause for concern then the Ministries Office would organise the DBS/PVG; if there is a blemish this will be followed up the Ministries Office as per the usual

3.4 Applicants will

a) attend the in person You’re Welcome: An Ethos and History of the 51��Ƶ course held at Westminster College, Cambridge

b) will undergo safeguarding training and other mandatory training appropriate to their role as well as further training which the denomination shall determine from time to time.

3.5 Once 2.3 is completed, the Ministries Office will inform the Synod that a commissioning service may take place.

Last updated: December 2022

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Papers H1 Assembly Executive 2021 and updated H4 General Assembly 2022

1. Introduction

1.1 The United Reformed Church affirms that the church should be a place of trust and safety for everyone, whether they are church members or not.

1.2 The United Reformed Church keeps and uses personal data for the purpose of general church administration e.g. pastoral care and oversight including calls and visits, ministry to children and young people, preparation of rotas, maintaining financial records, safeguarding vulnerable groups, training and to contact people to communicate church news, events and activities.

This data may be held by the United Reformed Church at local church, Synod and General Assembly levels. It can be held in paper filing systems and in computer databases. Data is kept by the United Reformed Church under the Data Privacy Notice and disclosed to other church leaders, administrators, Synod Officers and pastoral visitors as necessary to facilitate the administration and ministry of the church activities whether at local church, Synod or General Assembly.

1.3 This policy asks everyone to be aware of the information they hold about other people and explains the expectations of the denomination in relation to confidentiality. The policy provides guidance notes to those who will be receiving, handling and storing personal, criminal convictions data and “special category” (formerly termed “sensitive”) data.

1.4 It is important to read this policy alongside the Education & Learming Data Privacy Notice which specifies how your data is used.

2. The purpose of the policy

2.1 The purpose of this policy is to set out clearly the procedures and principles to be used by anyone who exercises a role within, or on behalf of, the United Reformed Church when dealing with confidential and personal information whether in the context of local church, Synod or Assembly and whether the person concerned is a volunteer, paid member of staff or an Office Holder, voluntary or paid (hereafter known as worker).

2.2 This policy explains the expectations of those who exercise a role within, or on behalf of, the United Reformed Church in how to treat confidential information. It is unavoidable that those who exercise such roles shall receive and handle personal and private information about The United Reformed Church aims to ensure this information is well-protected.

2.3 This policy gives clarity about when personal information is required and to ensure that:

• information is relevant to the purpose and not excessive;
• information is accurate;
• personal data collected for one purpose should not be used for another purpose;
• confidential and/or personal information is kept securely; and
• individuals will have access to their own personal data held either in paper form or electronically.

3. Legislative Framework

The United Reformed Church will monitor this policy to ensure it meets statutory and legal requirements including Data Protection Act 2018, Children’s Act 1989, Rehabilitation of Offenders Act 1974, Prevention of Terrorism Act 2000, and Social Security Administration (Fraud) Act 1997 and subsequent legislation that affects confidentiality.

4. Exceptions

To establish a relationship of trust within a pastoral relationship and within the wider church community, it is important that the things people share are treated in confidence. There are three exceptions to this:

• If someone specifically gives the worker permission to pass on something they have said (e.g. they give permission for a situation they are facing to be mentioned in the intercessions at church).
• If a person discloses information that leads a worker to think that the person or another person is at risk.
• If a person indicates that they have been involved in or are likely to become involved in the commission of a criminal offence.

4.1 For the avoidance of doubt in the second and third cases information should be passed on to the Church Safeguarding Coordinator, Synod Safeguarding Officer, or agency immediately.

a) where the Church has a statutory duty to disclose information, (e.g. if there is a safeguarding concern);

b) in exceptional circumstances where there is evidence or reasonable cause to believe that an individual is suffering, or is at risk of suffering, neglect or physical, mental or other disability, age, illness, or other situation are permanently, or for the time being, unable to take care of themselves, or to protect themselves against significant harm, abuse or ” (GP5 5.1 p29 onwards); Care Act 2014;

c) to prevent significant harm to a child or harm to an adult;

d) where seeking consent would prejudice the provision of the protection, the prevention, detection or prosecution of a crime;

e) where seeking consent could delay the enquiry process into allegations of significant and harm;

f) where an accused minister in the United Reformed Church’s Disciplinary process for Ministers of Word and Sacraments and Church Related Community Workers discloses information that is pertinent to the case against them to their pastoral support which is both a safeguarding concern or may be an admission of misconduct or gross misconduct.

4.2 Wherever possible the person disclosing information should be supported in sharing that information himself or If that is not likely, they should be encouraged to give permission for the information to be passed on. The worker may only disclose the information to the appropriate third party without permission where the two options mentioned are not possible. A child would not necessarily be expected to disclose information themselves, but they should be carefully consulted. Guidance on the Safeguarding of Young People and adults at risk can be found in Good Practice 5 – page 73ff.

4.3 Where there is an indication by an individual, that things verbally mentioned ought to be kept confidential, the expectation is that this is understood and adhered to (subject to the circumstances outlined above).

5. Responsibilities

5.1 Church House
Church House staff, Office Holders and volunteers will operate this policy in line with the Data Privacy Notices of their departments.

5.2 Synods
Synod staff, Office Holders and volunteers will operate this policy in line with the Data Privacy Notices of their Synods.

5.3 Elders and Church Meetings
Elders, church members and volunteers will operate this policy in line with the Data Privacy Notices of their church.

• The limits of confidentiality within any Elders or church meetings needs to be identified and not kept by implicit assumption but by an explicit and agreed All meetings will remain in good order, where there is an application of the data protection principles. In particular, knowing that information should only be shared where permission is provided by the owner, or it is in the public domain and the person involved knows the context in which their information will be passed on.
• Where there are group discussions about an individual’s status, participants of the said groups must be reminded of the confidential nature of their business.
• Elders should have their own email accounts, rather than sharing with a Shared email accounts constitute a breach of confidentiality, and data protection laws.

5.4 Committees
All Committee members (local churches, Synods or General Assembly) of the United Reformed Church, are required to sign the Data Privacy Committee form, both when joining and leaving the committee. These forms should be in the possession of the secretary of the committee.

5.5 Prayer Support
In the instances of vocalised prayers during a church service, prayers written in books, hung on prayer trees, and passed on to prayer chain networks, several things must be taken into consideration, to ensure compliance of data protection law. Below is an outline of what local churches should consider, when offering prayer support to the congregation.

5.5.1 Where a member might reasonably expect and welcome prayers from the local church, it is not necessary to obtain their consent for processing prayer requests on their behalf. The local church must be able to justify processing a member’s health data (i.e., having a legitimate reason where health information is shared during prayers). Prior to disclosing information about a parishioner’s health, consideration must be given to the sensitivity of the information and the impact on the member and their family, if that information was publicised (for example, information about a terminal illness – it would be expected that expressed consent is sought).

5.5.2 Where there isn’t a legitimate reason/interest for processing a member’s health data, it may be advisable to either:

• pray for the member by mentioning their name only, and nothing else (on the basis they might reasonably expect and welcome prayers).
• pray about the illness, without making mention of the member (i.e., anonymisation); or
• try to obtain expressed consent from the member, as health information is sensitive personal Where the member is unable to give expressed consent, consent can be sought from family members, as they will be able to decide on behalf of the member.

5.5.3 When processing member’s personal information, please consider the following, in accordance with the UK GDPR

• Data minimisation – what is the minimum information needed for a person and their health condition to pray for them?
• Data security – how much personal information is provided verbally, printed, or disclosed in various networks?
• An individual’s right of objection – how does an individual get themselves removed from the prayer list/tree and what would that entail?

5.5.4 When a Minister, a Locally Recognised Worship Leader or an Assembly Accredited Lay Preacher invites topics for intercessory prayers, it’s vitally important that individuals understand nothing can be shared about an individual, without their expressed consent. However, information that is already in the public domain about someone being prayed for, can be shared with others, because it is accessible to all. Information publicly known cannot be given personal data protection rights, under data protection laws.

5.6 Writing References

The information below relates to providing a professional reference.

Information given in a reference is usually based on the suitability of an individual for a specific role, as described in a job description and/or person specification. It should be an accurate assessment, to the best of knowledge and understanding, as to whether the candidate has the qualifications, skills and aptitudes to do the job as described.

As a referee you owe the subject of the reference a duty to take reasonable care to ensure the information it contains is true, accurate and fair and does not give a misleading impression. Any opinions should be supported with facts.

It is advisable to avoid referring to any matter relating to any of the protected characteristics mentioned in the Equalities Act 2010. (for example: the primary reason for not disclosing information about health record is to avoid any potential claim for discrimination on grounds of disability).

Under the current data protection legislation, individuals are not entitled to access a confidential employment reference written about them. To refuse disclosure, the reference should clearly state that it is confidential, intended for the attention of the recipient only and that the author does not give permission for it to be disclosed to the subject. With the foregoing statement the reference would not be accessible to the candidate. That said, any reference being freely given on request, should not contain within it any information that you, as the referee, would not stand by.

6. Breaches of confidentiality

Any breach of confidentiality will be dealt with, in accordance with the disciplinary policy put in place, in the various categories of workers (i.e., employees, officer holders, Ministers of Word and Sacraments and Church Related Community Workers) in the 51��Ƶ.

7. Support for those working in pastoral care

Support should be provided to individuals in a recognised pastoral relationship. Churches and/or Synods should have an effective system in place, that provides support for individuals engaging in pastoral work. It would be ideal if they were given an opportunity to converse with a professional such as a Synod Safeguarding officer or other individuals, such as an experienced pastoral visitor, a pastoral secretary, a lay pastoral worker, a minister, or church related community worker.

Appendix 1 – Guidelines for Good practice in Confidentiality and Pastoral Care

1. There are three simple headings which can help individuals in pastoral relationships to develop their self-awareness in relation to confidentiality.

i) When to tell

• When permission has been given by the ‘owner of the story’.
• When an individual/individuals will be at risk of harm if the information is not passed on
• When information has been disclosed about a criminal offence that has taken place or is planned
• In the context of an Elders meeting when sharing pastoral news, with an awareness of the individual’s prior knowledge that this may take place
• Safeguarding concerns should always be shared in line with their church’s policy, usually with the pastoral worker’s line manager or church safeguarding coordinator in the first instance, or the Synod Safeguarding Officer, except in emergency situations. It is the responsibility to share a concern with an at-risk individual, as long as the individual or other person is not put at an increased amount of risk by this action.

ii) What to tell

• What are the facts of the story? These need to be told without gloss or ‘spin’. Be careful to use words that were used and do not place your own interpretation on what was said
• Personal information such as an individual’s name or mentions of their personal matters should only ever be mentioned during public worship and in the context of open prayers, where expressed consent or permission was given by the said individual. This applies to prayers written in books, hung on prayer trees and passed on to prayer chains and networks.
• Care should be taken when a worship leader or preacher invites topics for intercessory prayers. Everyone must be aware that they should only share information about other individuals, where permission (by those individuals) has been given.
• Avoid sharing more than is necessary. Ensure that disclosure of information is proportionate to the aim of sharing (Human Rights Act, proportionate and necessary).

iii) Who to tell

• Identify the most appropriate person (if any) to pass on the information to. The following questions should be considered: Who can help or has the resources or access to support for the person concerned? Who will most appropriately support the pastoral worker in reflecting on what they have heard?
• Ministers, Church Safeguarding Coordinators, Elders, Synod Safeguarding Officers or other local church leaders will need to make decisions about sharing information with external agencies, including the Police and Local Authority. Individuals may not give their consent to the sharing of safeguarding information for several reasons. For example, they may be frightened of reprisals, they may fear losing control, they may not trust social services, or other partners, or they may fear that their relationship with the abuser will be damaged. Reassurance, appropriate support and advice from a safeguarding professional may provide guidance to the individual in these circumstances, in order for them to make an informed decision about the sharing of information. Advice can be sought from Synod Safeguarding Officers or Designated Safeguarding Lead.
• Identify any persons or groups who should not be It should not be assumed that the person concerned has told their family or friends. Potential harm could be done if someone was to contact the individual’s family.
• It is not good practice for pastoral workers to share pastoral information about third parties with members of their family. People would not expect a GP to pass on to their partner confidential medical information, yet often assumptions are made that to tell a pastoral worker information will lead automatically to their partner knowing. Boundaries of confidentiality need to be made clear to all concerned, and the family members of the person offering care should not be expected to carry the responsibility of holding such information.

Appendix 2 –��Guidelines for the use of Technology

1. Technology

1.1 Data storage – When a computer is passed on, sensitive and confidential data from the hard drive should be permanently deleted. Security software can be purchased to do this.��Alternatively, hard drives should be removed from equipment being disposed of.

Where data is stored in such a way that there is shared access, proper use of passwords should be made to limit access to appropriate persons. This is true of those whose computers are based at home and used by family members, as well as those who work in an office.

When data is stored on portable media, including: CD and DVD ROMs, Cloud drives, USB drives, mobile phones and laptops, care needs to be taken to password protect files and machines. Passwords should be stored securely and form part of the Business Continuity Plan.

If using a Wireless Local Area Network (WLAN) to store, send or receive confidential information, it is important to ensure that a high level of security encryption is enabled.

1.2 Social media networks and websites –��Sites such as Facebook and Instagram and popular others are increasingly popular and are used by many people as a source of support and friendship. People are often quite relaxed about the amount of information they disclose about themselves and possibly about others. It is important to apply the principle of ‘who owns the story’ in what is shared about others online, remembering not to share if it is not about yourself.

1.3 Photocopiers –��Be mindful of leaving sensitive material on the photocopier, especially original documents. Others using the photocopier after you, may not understand the importance of the document and/or the severity of the confidential nature of what has been left for all to see. Be aware thar some photocopiers retain a scan of a document until the next document has been copied in its memory. If a print run is interrupted (due to lack of ink or paper), be sure to restock whatever is required. Leaving the restocking task to someone else, could result in confidential information falling into the wrong hands.��Restricted access must be placed on sensitive information.

1.4 Email –��Individuals should have their own email addresses otherwise confidentiality is immediately breached as both parties (if there is a marriage or partner relationship) have access to the information sent, for one person’s viewing only.

Any email that contains personal data about a third party should only be sent with their permission and should be treated with the same care and attention as any other written information being passed on.

It is important to take care not to accidentally ‘reply to all’, if the contents of your reply to an email should not appropriately be seen by the wider group. When emailing a group, if the members have not given permission for their details to be circulated within the group, they should be mailed using the ‘blind carbon copy’ (i.e. bcc) facility.

1.5 Protecting contents –��When sending documents, secure the contents against accidental or deliberate alteration by converting documents into a more secure format such as a PDF. Ideally you should encrypt emails sent. Containing documents attached. The password should be sent in a separate email.

1.6 Mobile technology –��The same care should be taken in passing on texts as when using any other method of passing on information. It is important not to discuss personal details of individuals whilst using a mobile phone in a public place.

Documents, images, sound recordings and videos can easily be made and passed on using various kinds of mobile technology. If sending data by Bluetooth it is important to remember that unintended people may have their Bluetooth connectivity set to ‘on’ and be able to receive information. When sending confidential or potentially sensitive data it is important to target a particular device (phone or laptop), rather than use a general broadcast, which may be picked up by other devices within range.

1.7 Shredding –��The increase in cases of identity theft has brought to light the need for careful disposal of sensitive or personal information in accordance with the relevant retention schedule.

Documents containing personal details or confidential information should be shredded before binning or recycling.

1.8���� Virtual conferencing platforms��

Virtual Conferencing Platforms (such as Zoom, Lifesize and Teams) are approved software tools for conducting remote/virtual meetings. This document provides basic guidance on how to protect your privacy and the privacy of others when using Zoom:

1.8.1 Visibility of Remote Work Locations: Participants should use the platform’s virtual background feature, when available, if they do not want to have their surroundings visible.

1.8.2 Screen Sharing Privacy

• Protecting confidential data on your device from being viewed: Avoid sharing confidential information visible on your other Before screen sharing, close all applications, emails and documents that you will not use in that session.

• Managing whose screen is visible: Default settings should be set to limit screen sharing to the host. The host can also allow screen sharing by participants. The host can select the “host only” setting to prevent others from sharing their screens. If the host determines that screen sharing by participants is needed, sharing by “one participant at a time” should be selected. The host should remind participants not to share other sensitive information during the meeting inadvertently.

1.8.3 Managing participants: Some basic tips for limited preventing unwanted attendees or ‘Bombing’ are listed below:

• Don’t post meeting IDs in public forums
• Don’t reuse meeting access codes. You can generate a new access code for each meeting.
• Set a password for the meeting
• Monitor participant list for unwanted attendees
• Set up a waiting room function

1.8.4 Zoom recordings: When you record a meeting and choose Record to the Cloud, the video, audio, and chat text are recorded in the Zoom cloud. Prior to you recording a meeting, you must obtain consent from all meeting attendees. The recording files can be downloaded to a computer or streamed from a browser. Recordings can also be password protected, restricting their visibility to selective people. Cloud recordings allow you to record the meeting in multiple different recording layouts including active speaker, gallery view, and shared screen, and can be configured with a variety of cloud recording storage options. If a meeting host enables cloud recording and audio transcripts, both will be stored encrypted.

1.8.5 Retention period: Zoom cloud recordings are retained for 180 days. Any recordings older than 180 days (from the recording date), will be deleted from Zoom’s cloud storage service. It is advisable that meetings are downloaded and stored on your servers, in a secure folder, if you wish to retain them longer than 180 days. The onus will then be on you, to ensure you only keep recordings in accordance with your local retention schedule period.

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